Question: I would like to ask the landlord, when the Buddha is still dead, he will leave the world to live in the paradise world, but he will return to the world after a delusion, and his body will be calm for a while. Later, in the manifestation of the manifesting old master, it was found: “Contemplating the Buddha without any confusion, it became empty, and I got the spinning top, and I was born to leave the body.”
Can you explain this induction with meditation?
If practice starts from the eighth Alaya consciousness, what is the practice?
Answer: Induction and meditation are two situations.
Induction is the direct communication between the heart. Telepathy, as modern people say. Belong to everyone’s inherent ability.
The way of chanting the Buddha may be both cultivation and induction. This depends on the individual’s intentions and methods of cultivation.
Induction can be either active or passive. The depth of the Buddha’s induction is also related to the karma of the person.
The only way to read the Buddha is to know what will happen. . . . The Buddha’s own practice can be practiced throughout. The extent to which you can cultivate depends on the karma of each person.
It is impossible for ordinary people to start from the eighth consciousness directly. There will be a process. First of all, you need to repair the centrifugation, and stay away from the six realms of six dust and six consciousness. Then you can experience the seventh knowledge. Looking at the origin of the seventh consciousness, we can understand the eighth consciousness.
After recognizing the eighth knowledge, you should leave the eighth knowledge. It is to repair the vacuum without phase.
Proving that the eighth knowledge is asexual is to prove the truth, and then the eighth knowledge should be converted. The eighth consciousness turns to true truth.
These truths are, in speaking, techniques. But these skills must be promoted and accomplished by two hearts (out of centrifugation, bodhicitta). Otherwise, understanding these techniques is definitely useless. Because it’s impossible.
Therefore, the root of spiritual practice is still in centrifugation and bodhicitta. These two hearts are strong, and any practice is easy to accomplish. Without this second heart. It is useless for you to be proficient in the twelve Tibetan books.
( Editor’s note: When it comes to liberation, it is a centrifugal achievement. When it becomes a Buddha, it is a bodhicitta achievement!)
Question: Hi Brother, I have some questions to ask. My breath breaks for tens of minutes during meditation, and I breathe from time to time in the middle. When I do n’t breathe, I ’m really happy, I ca n’t describe it. When I am happy Breath also stared. I forgot to say that I was happy. I knew it when I breathed in and out, but it ’s the happiest when I do n’t breathe in the middle. I can hear the sound of the window occasionally but it does n’t affect staring at the breath. I only know when the sound comes. It ’s just, I want to ask what kind of state it is, and you can feel the body after coming out. When you do n’t breathe when you sit, you do n’t notice that the body only looks at the front of the nose. I really ca n’t feel sour at the time, I ca n’t describe happiness, I hope my brother will encourage me more
Answer: Very good. Support, come on, like! 🙂
But meditation should be unstable. It’s best to practice meditation in, out, and out. Practice up and down meditation (practice when your legs don’t hurt). After the leg hurts, go in and go out. So that the pain does not interfere with meditation.
Q: Please ask, I meditate (single disc) now every ten minutes, I feel feverish all the time, sometimes I feel hot and sweaty. What is the reason?
Answer: Explain that the body is sick. The eight-touch phenomenon reflected by self-adjustment after meditation. This phenomenon ignores him. Focus on meditation.
Question: Brother, I am also unemployed at home. I read a book at home, read the scriptures and meditate. I also studied meditation for two months. . But it seems that there has been no breakthrough recently. A single session can only take about 40 minutes. It cannot be double-disc, only single-disc or loose-disc. . Next I want to sit 4-6 times a day, but this will reduce the time each time. . If you do n’t sit for a day, you can sit for about 1.5 hours at a time, which one is better?
Answer: Each seat should be as long as possible. Try to sit as many times as possible throughout the day. This is not a question of one choice. Rather, they must be strengthened.
Q: There is an article “Four Zens, Eight Dings and Extinction Ding” on the Internet, but there is no “deep fixation on hindrance to view” mentioned in “Road to Dinghui”, but read primitive Buddhist classics, such as “Za Ahan”, Nor is it different from the “viewing method” of the “statistic method.” I dare to be embarrassed, and hope that the guru will explain his confusion.
Answer: Deep determination is an obstacle to others’ summary of colorless definition. I basically agree.
Because many views are not cultivated in the middle of the set, but after the final set. The mindfulness of the mindfulness practice after Ding Hui can only equal the high-quality mindfulness brought by the pure mindfulness (Four Zens).
If he usually only defines four colorless definitions, his mind will be accustomed to a pure spiritual state (not interested in the color world), which belongs to the state of mind with more wisdom and less (this is not conducive to a certain view). But this is only relative, not absolute. Colorless definition can also be modified. The same is true after the order is fixed. In fact, in order to truly break the Three Realms and prove the liberation, we must go through the four colorless realms and extinction. Therefore, the general practice of spiritual cultivation, whether it is in the middle practice or sitting in the middle practice, is stabilized by the four meditations, and the practice begins. Concept. For those who are in motion, it is best to practice after the four zens are set. Those who are sitting in the middle, begin to practice after the stability of the four zens (such as the cultivation of the eight backs, consciousness, meditation, consciousness, etc.), and with the deepening of meditation, they will experience the four colorless realms and Extinction. This can basically be said to be a necessary process, so-called “there is no way to return to the Yuan, there are many ways to facilitate.” There are many ways to start, and returning to the Yuan is a way.
The difference between definite and concept is said everywhere in the sutra. The precepts of the three disciplines of wisdom are the foundation of the Dharma. Views belong to Huixue, which is always four thoughts. Ding is the four Zen and eight Ding etc.
I started to learn meditation by watching “The Road to Dinghui”, but I always felt restless when watching the touch of breathing, and when there was no appreciable touch when I stopped breathing, my heart was at a loss. So, if you want to use the method of imagination to modify, will it work? Does Dade have any experience in this area and can he give some guidance? Where is the best place to start? What precautions? Is there a book that systematically introduces the concept of imagination into practice?
Due to physical reasons, I was very uncomfortable when sitting cross-boarded, breathing was short and strenuous. Instead, I sat on a stool or lying down, breathing smoothly and comfortably, and my heart was easy to calm down. Should I stick to sitting or sit with me? Isn’t it difficult to get settled without cross-dressing?
In addition, I saw Gao Yueming’s book “Scientific Meditation”, which uses scientific viewpoints to explain meditation and reality. It is very novel. I wonder if it is the Fa-rectification? (Dade does not need to answer if he does not understand the book)
I am a beginner, no one guides me, and there are many problems and clutter.
Answer: If you can’t see the breath, you can count the breath. I have mentioned it in the previous post, please read it. Except for the Bone View, it is not recommended. I took a brief look at the scientific meditation you said. I personally oppose this kind of unconventionality and create a theory to explain the Dharma (or rather, to explain his theory through Buddhist terms). You must know that only Buddha is speechless. It is recommended to use the Buddhist scriptures as a fundamental conversion, and don’t get it wrong! !! !!
Question: When I meditate, I look inside Dantian . I think Dantian has a fireball or the sun. Slowly, I feel that this is a nebula-like nebula that emits light. Is it small?
Answer: Just delusion + hallucination.
Question: Please give pointers. . Brother, I have experienced itching (many places like ants are biting, after 2 days, coming out of it), heavy (once I suddenly felt the hands are very heavy and heavy, but only once), astringent (feeling in many places The skin was wrinkled, and it took me nearly two days), warm (I kept going to Han while sitting). It moves (the body jumps under the skin automatically), it’s cold (I’m not sure), and it doesn’t seem to be slippery. . But I feel that my hands are gone when I sit down. . Recently, I didn’t smell the outside smell during my breath, and then I smelled the burning vegetables. But I can’t sit down recently. . And I can’t find the original feeling, how can I get out of this? Please give me pointers
Answer: Any physical phenomenon has nothing to do with cultivation. There is no need to tangle all feelings (or illusions). The revision is set in the “Kaiji”, and the rest does not matter.
Finding the original feeling is a wrong mentality. Will hinder practice. Every time I take a seat, I should face with the “initial heart” of the first cultivation. Don’t use the feelings in memory as the “object” to find, it is not just a standstill, but even a regression.
“Out of phase”? Never seen this term. I do not know what that means.
If it is out of phase, there are two types, one is far away, and the other is empty.
Those who are far away are out of phase. That is disrespectful. (That is, issued a centrifugal repair eight back house)
The spectator is the chromaticity which is empty. That is “color is empty”. (I.e., Bodhicitta, meditation, awakening)
The former is Mahayana and the latter is Mahayana.
Question: Teacher, please, “Zhengding has no discrepancy”, which one of the four Zens and eight definites belongs to this Zhengding?
Answer: If there is no discrepancy, then there is no death with no life, there is no no, there is no constant, etc. is a meaning. In fact, it is about the wisdom of the Buddha. It’s true. So this does not belong to the Four Zens and Eight Dings, but belongs to wisdom. Based on the wisdom of the metaphor.
Q: Do you meditate? (Question is missing, make up the meaning)
Answer: Correct meditation will not cause illness, it will only make the body healthier.